Dissertations / Theses: 'Islam; Islamic political thought'

1

Kahani-Hopkins, Vered. "Political debates amongst British Muslims." Thesis, University of Dundee, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364967.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Lapidot, Anat. "Islam and nationalism a study of contemporary Islamic political thought in Turkey, 1980-1990 /." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1995. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.307865.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Araghchi, Seyed Abbas. "The evolution of the concept of political participation in twentieth-century Islamic political thought." Thesis, Online version, 1996. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.296718.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Khatab, Sayed. "The Concept of Jahiliyyah in the thought of Sayyid Qutb /." Connect to thesis, 2002. http://eprints.unimelb.edu.au/archive/00000744.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Šrámek, Ondřej. "Compatibility of Western and Islamic Models of Democracy: A Comparative Analysis." Doctoral thesis, Vysoká škola ekonomická v Praze, 2004. http://www.nusl.cz/ntk/nusl-77113.

Full text

Abstract:

The thesis looks at compatibility of Islam and democracy in a new way. The main method is analysis of political ideologies. A number of models of democracy are identified in both the Western and Islamic context. These are then originally compared in a framework of classification by the source of political sovereignty and political action.

APA, Harvard, Vancouver, ISO, and other styles

6

Misra, Amalendu. "Perception of Islam in Indian nationalist thought." Thesis, University of Hull, 1999. http://hydra.hull.ac.uk/resources/hull:8003.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Melayu, Hasnul Arifin. "Islam and politics in the thought of Tjokroaminoto." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33304.

Full text

Abstract:

Hadji Oemar Said Tjokroaminoto (1882--1934) was one of the leading Indonesian Muslim political figures in the early twentieth century. He was one of the prominent leaders in Sarekat Islam. Beginning in 1912, when he firstly joined Sarekat Islam, Tjokroaminoto devoted alt of his attention to the development of this organization as well as to the political movement in general at that time. This thesis deals with a number of Tjokroaminoto's conceptions of Islam and politics, which reflect his involvement in the political discourses of his time, especially with Communist and secular nationalist groups. His life and his works as well as the political conditions of his time are discussed in order to trace the sources that inspired his vision. In his political ideas, Tjokroaminoto expressed his conceptions of the worth of Indonesian people, socialism and education, as well as the way in which all these ideas are interrelated. His ideas on Islam, which are mainly inspired by his aspiration to create a united Indonesian Muslim community, were highly influential and provided a relatively early definition as to what political Islam should encompass. These ideas are more clearly expressed in his conceptions of the separation between Islam and politics, nationalism, pan-Islamism and the Ummah. Finally, his discussion of Islam and politics marked a new stage in the self-awareness of Indonesians. As such, his ideas were of key importance to the formulation of the movement's goals and its strategies.

APA, Harvard, Vancouver, ISO, and other styles

8

Rahim-Barakzoy, Sultana. ""Islam is the blackman's religion" syncretizing Islam with black nationalist thought to fulfill the religio-political agenda of the Nation of Islam /." Morgantown, W. Va. : [West Virginia University Libraries], 2005. https://etd.wvu.edu/etd/controller.jsp?moduleName=documentdata&jsp%5FetdId=3979.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Crawford, Oliver. "The political thought of Tan Malaka." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/287945.

Full text

Abstract:

In the course of a fairly brief lifetime, lasting only a little over fifty years (1897-1949), Tan Malaka was variously a schoolteacher, the chair of the Indonesian Communist Party (PKI), a Comintern agent, a political exile, and a revolutionary leader. He travelled the world, living for spells in the Netherlands, Germany, Russia, China, the Philippines, Singapore, and Thailand. Tan Malaka's colourful life and political career have attracted comment from historians, but there has not yet been an in-depth treatment of his ideas, even though he produced a large corpus of writings and was acknowledged to be among the foremost political intellects of his generation in Indonesia. This thesis is an analysis and contextualization of Tan Malaka's political thought. It places his writings within a series of contemporary debates: on the nature of the Indonesian past and the country's potential for revolution; on imperialism and the post-colonial future of Asia; on the relationship between Islam, capitalism, and Communism; on the reformation of Indonesian thinking; and on the appropriate strategy and goals for the Indonesian revolution. These debates, and Tan Malaka's interventions within them, reveal that Indonesia during the 'national awakening' period (1900-50) was the scene of great intellectual innovation, where foreign and indigenous concepts were fused, adapted and reworked. Tan Malaka's writings provide a particularly vivid example of this, combining as they do the concepts and language of Marxism, Islamic morality, and Minangkabau custom, sometimes in tension, in other places flowing together without apparent strain. Tan Malaka was not unique in this respect, as the thesis shows, which suggests that late- colonial Indonesia provides promising terrain for the 'global turn' in intellectual history, that seeks to understand the circulation, interaction and transformation of ideas across national and cultural boundaries, especially in the non-Western world.

APA, Harvard, Vancouver, ISO, and other styles

10

Tamimi, Azzam. "Islam and the transition to democracy prospects and obstacles : a study of the political thought of Rachid Ghannouchi." Thesis, University of Westminster, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.263936.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Abu-Irshaid, Osama. "The dialectic of religion and politics in Hamas' thought and practice." Thesis, Loughborough University, 2013. https://dspace.lboro.ac.uk/2134/12002.

Full text

Abstract:

This study discusses the relationship between the religious and the political in the thought and practice of the Islamic Resistance Movement Hamas in its struggle with Israel as it views it. It critically investigates the thought and the religious framework of the movement and its mother organization, the Muslim Brotherhood. It explores the overlap between the religious and/or the ideological dimensions of the theory and practice by revealing how Hamas draws inspiration from Islam, a framework it describes as "religious". It analyses the ground on which Hamas' ideological convictions are based, and how they developed. This is being done by attempting to understand the role of religion in the formulation of the convictions (i.e. ideology) of the Muslim Brotherhood – and therefore those of Hamas - in their comprehension of the conflict with Israel. This research has sought to fill a void in the context of studying the Muslim Brotherhood and Hamas by trying to explain the mechanisms of religious and political interaction and the role this interaction has played in shaping the ideological convictions of the two movements in the context of their conflict with Israel. Reviewing the religious reference of Hamas helps us to understand that any change in one of Hamas' positions does not imply the abandonment of its religious reference, but rather a shift from one considerable Islamic fiqhi (jurisprudential) opinion to another. Thus, the thesis examines the accuracy of many of the Brotherhood's and Hamas' positions and ideological beliefs, as well as comparing them to the other authentic Islamic view points. The study further highlights in detail the impact of the movement's adaptation to fixed “religious” principles and their implementation within a set of complex situations, as presented by the current state of affairs in Palestine. Moreover, the research examines Hamas' application of the Prophetic and Islamic historical experiments, as they relate to the current conflict with Israel from the movement's point of view.

APA, Harvard, Vancouver, ISO, and other styles

12

Dajani, Zahia Ragheb. "The Egyptian Udaba and the crisis of Islam : a study of the Islamic thought of Taha Husayn, Muhammad Husayn Haykal, and 'Abbas Mahmud al-'Aqqad and its influence on Egyptian political, social and intellectual life." Thesis, SOAS, University of London, 1987. http://eprints.soas.ac.uk/28944/.

Full text

Abstract:

This study is centred around the thoughts and contributions of three Egyptian Udaba namely, Taha Husayn (d. 1973), Muhammad Husayn Haykal (d. 1956), and 'Abbas Mahmud al-'Aqqad (d. 1964). The significance of their writings lies partly in the critical period in which they appeared, which was a period of religious, spiritual and national crisis. On the religious side, it was not confined to Egypt, but covered the whole Islamic world for it was the period in which the Ottoman Caliphate was abolished. With the collapse of Islamic political power, the Christian missionary thrust tried to penetrate the core of Islamic belief itself by portraying Islam as a necessary obstacle to progress. For this purpose, several attacks were simultaneously engineered. One was directed against the Arabic language which was described as unfit for modern usage. Its replacement by spoken dialects would have meant creating a delinkage between language and the Qur'an, relegating the Qur'an to the position of a liturgical and ritualistic document that interests only a few scholars and religious specialists. Another attack was directed against Arabic literature casting doubts on its content and value for modern generations with new thoughts, ideas and aspirations. A more powerful attack was directed against the Prophet Muhammad, and his companions and immediate successors. The Udaba' took up the challenge by upholding the Arabic language, expounding the true facts of the Prophet's life, and by introducing new styles of literature which derive from the Islamic fountainhead, and using styles attractive to modern readers. Among other things, the thesis shows how the Udaba's contributions in this respect were instrumental in blunting the attacks of missionaries, and incidentally, in pre-empting the attacks of Marxism which assumed dangerous proportions after World War II. Their assertion of the dignity of Islam and of the unquestionable Islamic identity of Egypt and of the great potentials of the Arabic language will remain as lasting contributions.

APA, Harvard, Vancouver, ISO, and other styles

13

Garmi, Yosra. "La question de la religion chez al-Fārābī (m. 338-339/950-951) : nature et fonction du religieux dans la Cité." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSEN061.

Full text

Abstract:

Durant une période de grande instabilité en terre d’islam, Abū Naṣr al-Fārābī, philosophe d’expression arabe qui mourut au début de la seconde partie du Xe siècle, développa une théorie politique à mi-chemin entre la philosophie et la religion. Inspirée de la philosophie politique de Platon, qui conçut un modèle de cité idéale dans ses œuvres politiques majeures (La République, Le Timée, Les Lois) et de la société musulmane classique pour laquelle le premier gouvernant ou calife est un leader politique et religieux, cette théorie suppose l’élaboration d’une cité nouvelle adaptée à la culture musulmane nommée « la cité vertueuse » (al-madīna al-fāḍila). En son enceinte, la philosophie est considérée comme un art royal et sa pratique est réservée au premier chef ou gouvernant. Il en est de même pour la religion, qui la seconde et est considérée comme « vertueuse » (al-milla al-fāḍila) au moment où elle constitue un moyen à partir duquel le chef de la cité procède à l’instruction de ses concitoyens et leur permet d’accéder à l’obtention du bonheur en cette vie et dans une autre vie, située après la mort. Notre recherche vise ainsi à exposer les relations entre la religion et la philosophie au sein de la cité idéale conçue par Fārābī et dans ses modèles opposés (les cités vicieuses, corrompues et égarées et les religions qui leur sont apparentées). Visant plus spécifiquement la détermination de la nature et de la fonction du religieux dans la Cité, notre étude se décline en trois aspects. Le premier porte sur la biographie de Fārābī et son rapport à la religion. Le deuxième est consacré à l’examen d’un aspect de son œuvre conservée (corpus), à partir duquel nous avons tenté de révéler la nature et la fonction du religieux dans « la Cité », celle-ci étant entendue comme la version la plus idéalisée de son modèle de cité vertueuse qui fait l’objet de formes variées (petite, moyenne, grande assemblée humaine). Quant au dernier aspect de notre recherche, il s’intéresse à la réception de la théorie philosophico-religieuse du faylasūf dans l’œuvre de ses premiers successeurs et disciples en philosophie parmi les cercles musulman, juif et chrétien d’expression arabe (Avicenne, Maïmonide, Yaḥyā Ibn ‘Adī)
During a period of great instability in the land of Islam, Abū Naṣr al-Fārābī, an Arabic philosopher who died at the beginning of the second half of the tenth century, developed a political theory halfway between philosophy and religion. Inspired by the political philosophy of Plato, who conceived an ideal city model in his major political works (The Republic, The Timaeus, The Laws) and the classical Muslim society for which the first ruler or caliph is a political and religious leader, This theory presupposes the elaboration of a new city adapted to the Muslim culture called "the virtuous city" (al-madīna al-fāḍila). Within its walls, philosophy is considered a royal art and its practice is reserved for the first or governing ruler. It is the same for religion, which is the second and is considered "virtuous" (al-milla al-fāḍila) at the moment when it constitutes a means by which the head of the city proceeds to the instruction of his fellow citizens And gives them access to the attainment of happiness in this life and in another life, located after death. Our research aims at exposing the relations between religion and philosophy within the ideal city conceived by Fārābī and its opposing models (vicious, corrupt and misplaced cities and religions that are related to them). Focusing more specifically on the determination of the nature and function of the religious in the City, our study is divided into three aspects. The first relates to the biography of Fārābī and its relation to religion. The second is devoted to the examination of an aspect of his preserved work (corpus), from which we have attempted to reveal the nature and function of the religious in the "City", the latter being understood as the version More idealized of its model of a virtuous city that is the object of varied forms (small, medium, large human assembly). As for the last aspect of our research, he is interested in the reception of the philosophical-religious theory of the faylasūf in the work of his first successors and disciples in philosophy among the Moslem, Jewish and Christian circles of Arabic expression (Avicenna, Maimonides, Yaḥyā Ibn 'Adī)

APA, Harvard, Vancouver, ISO, and other styles

14

Omary, Zineb. "La sécularisation dans la pensée politique musulmane contemporaine." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM1111.

Full text

Abstract:

Les sociétés musulmanes se sont engagées dans un processus de sécularisation qui reste encore mal assumé ou mal reconnu. Cette thèse s'attache à étudier comment les penseurs musulmans contemporains trouvent ou élaborent des systèmes de pensée qui permettent de penser cette sécularisation. La séparation du politique et du religieux reste encore ancrée dans un dogmatisme religieux que les auteurs présentés tentent d'abattre à travers divers stratagèmes intellectuels. La typologie mise en place dans ce sens permet de mieux cerner les différentes approches : historique, littéraire, épistémologique et rationnelle. Des thèmes sont ensuite abordés qui présentent de véritables enjeux pour la sécularisation et qui en sont une rude mise à l'épreuve. L'Iran et la Turquie sont les deux modèles pratiques choisis afin d'interroger ce processus de sécularisation au sein des sociétés musulmanes
The Muslim societies got involved in a process of secularization which remains still badly taken or badly acknowledged. This thesis sets out to be studying how the contemporary Muslim thinkers find or work out systems of thought which allow to think of this secularization.Separation of policy and religion still anchored in a religious dogmatism which the introduced authors try to slaughter across various intellectual stratagems. Typography set up in this sense allows to surround different approaches : historical, literary, epistemology and rationnel.Topics are then approached which introduce true stakes for secularization and which are a hard bet in test. Iran and Turkey are both practical models chosen to question this process of secularization within the Muslim societies

APA, Harvard, Vancouver, ISO, and other styles

15

Howard, Damian Andrew Joseph Keeling. "Trajectories of the Humanum in contemporary Islamic thought." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/662/.

Full text

Abstract:

This thesis explores how the spread of evolutionary theory has affected the beliefs of contemporary Muslims regarding human identity, capacity and destiny. Incorporating traditional and modern notions, Muslim responses to the crisis of the religious imagination presented by evolutionary ideas fall into at least four different modes of engagement. During the 19th century encounter with “the West” Muslims addressed the issue largely by juxtaposing the data of scientific discovery with those of revelation, a method still dominant today in the guises of creationism and modernisation. Another approach, whose impact on Islamic thought reaches from India to West Africa, emerges under the influence of Henri Bergson’s optimistic evolutionary philosophy and inclines towards a dynamic view of human personhood. Diametrically opposed to this is a perennialist Traditionalism marked by the cultural pessimism of post-1918 Europe. Strongly influenced by neo-Platonic Sufism, it represents the most rigorous rejection possible of evolutionary ideas. The last style of engagement arises from various late-20th Century attempts to renew science itself by “Islamizing” it. The thesis evaluates the content, influence and success of these four modes, asking how Muslims might now proceed to address the profound challenges which evolutionary theory poses to the effective reconstruction of religious thought.

APA, Harvard, Vancouver, ISO, and other styles

16

Hassan, Ali Rassul. "The political discourse of Islamic reform and modernity." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=227585.

Full text

Abstract:

This thesis examines Islamic reform as an intellectual-political movement that began in the first quarter of the 19th century and lasted until the first quarter of the 20th century. It was a philosophy founded by a group of Muslim-reformists as a result of their perception that degradation of Islamic civilisation and deterioration of the Islamic world had followed the so-called 'shock of modernity'. The investigation is based on the study of selected exponents of the Islamic reform movement. It examines the notions of political discourse of the Muslim-reformists, with particular reference to the problem that was central for Islamic reform: 'How did the political discourse of Islamic reform respond to the challenges of modernity at this early historic moment of opening up a communication with European modernity?' This discourse is examined through the texts that were produced by the Muslim-reformists following contact with European modernity and their realisation of the difference between the development of Europe and the retrogression of the Islamic world. The thesis sheds light on their attempts to find the causes of this retrogression and the ways to overcome it, examining their calls for a return to the Islamic ideals which are represented by the Qur'an and the Sunna and their interest in European modernity. This thesis also sets the Muslim-reformists' positions against the historical, political, and theological background that influenced their response: the French Revolution and Enlightenment philosophy on the one hand, and the theological tradition of Islam on the other hand. Emphasis is given to the ways in which they used both these traditions to offer original answers to the problems of the Islamic world. It is this common ground which, it is suggested, makes their political discourse intelligible and perhaps even essential, and gives a special interest to their interpretation.

APA, Harvard, Vancouver, ISO, and other styles

17

Alsumaih, Abdulrahman Muhammad. "The Sunni concept of Jihad in classical Fiqh and modern Islamic thought." Thesis, Newcastle upon Tyne : University of Newcastle upon Tyne, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.389570.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Nateghpour, Mohamad Javad. "Islamic councils and social democracy in Iran." Universität Potsdam, 2004. http://opus.kobv.de/ubp/texte_eingeschraenkt_welttrends/2010/4714/.

Full text

Abstract:

For the first time when the new Islamic councils began their Operation, many intellectuals and politicians proclaimed that there would be no room for the young Islamic councils to proceed. In political terms, because of the new challenges between the rightists and leftists, many people had no hope to see the results of the councils. Still others believed that under the dominating ruling system of Iran there is no space for public opinion and participation in local decision-making. This paper focuses on the role of the Islamic Councils as a new form of social democracy, which decentralizes power and creates good local governance. The paper also discusses the obstacles for the Councils in the development of the region.

APA, Harvard, Vancouver, ISO, and other styles

19

Tavassoli, Gholam-Abbas. "Islamic movements in Iran." Universität Potsdam, 2004. http://opus.kobv.de/ubp/volltexte/2006/969/.

Full text

Abstract:

The modernist Islamic Movement sought to reconcile modern values and Islamic faith and attempted to express these values through an Islamic discourse and to reform political, religious and educational institutions along modernist lines. However, such a movement in the Islamic Republic of Iran raised controversy among the traditional leadership and secular intellectual groups.
The aim of this paper is to discuss how far modernist Islam could progress in an islamic republic with an old tradition.

APA, Harvard, Vancouver, ISO, and other styles

20

Gledhill, Paul J. R. "The development of systematic thought in early Mālikī jurisprudence, 8th-9th Centuries A.D." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7278e711-57fc-4596-a2b3-82ebfa4fa039.

Full text

Abstract:

By the eleventh century, the conduct of jurisprudence in the Mālikī school of law – one of four that would survive in Sunni Islam – was predicated on a legal system that comprised a particular set of sources: mainly, the positive legal rules posited by Mālik b. Anas (d. 179/795) and a few of his subsequent adherents, and ḥadīth and Qur᾽an. The structure of the legal system was one in which these sources were conceived to cohere analogically. By analogy, they could be correlated to each other and thereby systematically rationalized, and new rules to govern new cases generated from, and added to, them. This study recovers the antecedents of that system and describes the main stages of the process by which Mālikī jurisprudence acquired the systematic character of its classical form. It provides a re-assessment of Mālik’s own jurisprudence and of the role of precedent and ḥadīth in the Medinese tradition, arguing that the origins of systematic thought in the Mālikī tradition are to be sought in Mālik’s retrospective rationalizations by analogy of rules pronounced nonetheless from arbitrary considerations. I distinguish the mode of analogy that Mālik employed to this effect (tashbīh) from that which his Iraqi contemporaries and the later classical schools employed ostensibly to derive rules from sources ab initio (qiyās). Mālik, I contend, in fact opposed qiyās because it threatened to undermine the sufficiency of juristic discretion by imposing systematic constraints on the personal reasoning of authoritative arbiters. I show how subsequently the Mudawwanah, a work compiled by Mālik’s ninth-century followers in the Islamic West, promoted the formation of a legal system by subjecting Mālik’s teaching and his students’ ramifications of it to a Ḥanafite design by which they became susceptible of analysis along analogical lines. The system implicit in the Mudawwanah is structurally but not yet materially classical. It remained for the Western Mālikīyah, through their encounters in the East with Shāfi῾ite legal theory in the later tenth century, to absorb into the fabric of their system, which so far comprised only the positive rules of the tradition itself, the revealed sources from which, by qiyās, al-Shāfi῾ī (d. 204/820) in the early ninth century had insisted the law be derived. As background to this theory of systematization, I also address inter alia the following questions, which bear in one way or another on our appreciation of Mālik’s jurisprudence and/or the extent to which we may suppose it to be accessible in the recensions of the Muwaṭṭa᾽: the transmission of the vulgate in ninth-century Andalus; the reception of Mālik’s doctrine in Iraq (as perceived through the Muwaṭṭa᾽ of al-Shaybānī – in particular, the editorial principles that informed its composition – and the Ḥujjah ῾alá ahl al-Madīnah); other recensions and the possibilities for a chronology of Muwaṭṭa᾽āt; representation of Mālik’s doctrine in the Ikhtilāf Mālik wa-al-Shāfi῾ī; the way in which Mālik transmitted the Muwaṭṭa᾽ as an explanation of variation between its recensions.

APA, Harvard, Vancouver, ISO, and other styles

21

Abu, Bakar Ibrahim bin. "Islamic modernism in Malaya as reflected in Hadi's thought." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39505.

Full text

Abstract:

This thesis presents Islamic modernism in Malaya as reflected in the life and works of Sayid Syekh al-Hadi (1867-1934). Having first described and evaluated the previous writings mentioned about al-Hadi, it outlines the main characteristics of Islamic modernism, and discusses al-Hadi's life and his thought covering four topics namely: ritualism, education, woman and politics.
The study has shown that al-Hadi was a Malayan Muslim modernist. He seriously advocated Islamic modernism to overcome what he had perceived as the causes contributing to Malayan Muslim decadence and backwardness. He believed that Malayan Muslims could advance and progress even though they were under British rule because Islamic teachings are practicable and realistic.

APA, Harvard, Vancouver, ISO, and other styles

22

Asmal, Muhammad Zakaria. "From Afghani to Khomeini : the state in modern Islamic political thought." Master's thesis, University of Cape Town, 2010. http://hdl.handle.net/11427/13417.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Juhannis, Hamdan. "Mohamad Roem's political activities and Islamic political vision (1908-1983)." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0018/MQ56702.pdf.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Caculitan, Ariel R. "Negotiating peace with the Moro Islamic Liberation Front in the Southern Philippines." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2005. http://library.nps.navy.mil/uhtbin/hyperion/05Dec%5FCaculitan.pdf.

Full text

Abstract:

Thesis (M.A. in Security Studies (Stabilization and Reconstruction))--Naval Postgraduate School, December 2005.
Thesis Advisor(s): Aurel Croissant, Michael Malley. Includes bibliographical references (p. 101-109). Also available online.

APA, Harvard, Vancouver, ISO, and other styles

25

Cusano, Christopher. "Iran: Islam and Political Participation." Honors in the Major Thesis, University of Central Florida, 2004. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/435.

Full text

Abstract:

This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf
Bachelors
Arts and Sciences
Political Science

APA, Harvard, Vancouver, ISO, and other styles

26

Quartuccio, Anthony. "Variations and deviations : Jihad in classical and contemporary islamic political thought /." Title page, abstract and table of contents only, 2005. http://web4.library.adelaide.edu.au/theses/09AR/09arq15.pdf.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Azmeh, Wayel. "Misconceptions About the Caliphate in Islam." University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1460735934.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Mawardi, Ahmad Imam. "Socio-political background of the enactment of Kompilasi Hukum Islam di Indonesia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0002/MQ43914.pdf.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Al-Abdullah, Hamed H. Kh H. "Some aspects of Arabic/Islamic political thought in Iraq (4th - 8th centuries A.H./ 10th - 14th centuries A.D.)." Thesis, University of Manchester, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329553.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Oweidat, Nadia. "Nasr Hamid Abu Zayd and the limits of reform in contemporary Islamic thought." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:3f91d164-36dd-498a-8786-b3223fecef50.

Full text

Abstract:

This thesis examines in depth the thought and ideas of the Egyptian intellectual Nasr Hamid Abu Zayd as a representative of modernist Isalmic thought. In unpacking and analysingAbu Zayd’s ideas, this thesis focuses on five major issues: shari‘a, Islam and politics, the Arab-Islamic heritage, history, and the issue of women’s rights. This thesis argues that Abu Zayd’s thought suffers from some of the same weaknesses he attacked in traditional and Islamist thought. By focusing on Abu Zayd I not only contribute to understanding a major intellectual in contemporary Islamic thought but also shed light on his wider intellectual family.

APA, Harvard, Vancouver, ISO, and other styles

31

Nuristani, Ahmad Yusuf. "Emergence of ulama as political leaders in the Waigal Valley, the intensification of Islamic Identity." Diss., The University of Arizona, 1992. http://books.google.com/books?id=LsZ2AAAAMAAJ.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Ahmed, Ishtiaq. "The concept of an Islamic state an analysis of the ideological controversy in Pakistan /." Stockholm : Dept. of Political Science, University of Stockholm, 1985. http://catalog.hathitrust.org/api/volumes/oclc/14241375.html.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Laher, Suheil Ismail. "TWISTED THREADS: GENESIS, DEVELOPMENT AND APPLICATION OF THE TERM AND CONCEPT OF TAWATUR IN ISLAMIC THOUGHT." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11698.

Full text

Abstract:

Tawātur is the concept that if we obtain the same information through a sufficient number of independent channels, we reach certainty about that data. When applied to the transmission of Qur'ān and hadith texts, tawātur can serve as a means by which to assert the truth of a source-text, which in turn has implications for correctness of the religious belief or practice that is conveyed by the text, and hence the orthodoxy of one accepting or rejecting it.
Near Eastern Languages and Civilizations

APA, Harvard, Vancouver, ISO, and other styles

34

Patel, Azizur Rahman. "A critique of contemporary Islamist political philosophy with specific regard to the concept of Islamic state." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/14962.

Full text

Abstract:

Bibliography: leaves 82-86.
The Islamist/fundamentalist movements of the twentieth century, such as the Jama' ate Islami of Pakistan, the Ikhwan al Muslimin of Egypt, and the FIS of Algeria, have committed themselves to the ideal of attaining an 'Islamic state'. In their quest for the realization of this objective, they envisage a total mobilization of Muslim societies in accordance with "the Islamic shari'a law" under a universal state. The main architects of this ideal of Islamic state in recent times have been Sayyid Abu al-A'la Mawdudi and Sayyid Qutb. This thesis is an attempt to appraise these Islamist theories of statehood and governance in the light of traditional juristic theories of governance as well as modern and postmodern forms of democratic political formations. In this thesis I assert that the contemporary Islamist political blueprint, like traditional Muslim political philosophy is geared towards the establishment of Gemeinschaft (community) in the traditional sense, and not Gesellschaft (society/state) in the modern sense. State in the modern sense is to be understood as a complex form of social organization and public power that has authority independent from any particular office holder such as a king. The modern state is an association between the members of a society which assumes supreme authority to make and enforce laws that regulate social arrangements and social relationships. It encompasses various diverse groups, a multiplicity of religious communities, and largely disparate interests, under certain broad common goals. It is also a contention of this thesis that while Islamist political ideology condemns and challenges modernity and its modem forms of political and social organization, it has itself acquired very 'modern' traits of power, control, and statehood. It is further asserted that the juristic model of state, upon which the Islamist worldview is selectively based, is incapable of functioning as a power polity in the world of territorial states.

APA, Harvard, Vancouver, ISO, and other styles

35

Effendy, Bahtiar. "Islam and the state : the transformation of Islamic political ideas and practices in Indonesia /." The Ohio State University, 1994. http://rave.ohiolink.edu/etdc/view?acc_num=osu148785931334577.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Okonkwo, Chukwuka Celestine. "Tackling Political Islam in Nigeria-Lessons from the Islamic Visions of Maulana Wahiduddin Khan." Bulletin of Ecumenical Theology, 2007. http://digital.library.duq.edu/u?/bet,3052.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Nigro, Justin. "RECONCILING ISLAM AND PHILOSOPHY IN THE VIRTUOUS CITY: REREADING AL-FARABI'S AL-MADINAH AL-FADILAH WITHIN 10TH-CENTURY ISLAMIC THOUGHT." Master's thesis, Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/440141.

Full text

Abstract:

Religion
M.A.
In his tenth-century work, al-Madīnah al-Fāḍilah, the Muslim philosopher Abū Naṣr al-Fārābī posits a solution to the internecine hostilities between Muslim intellectual communities which occurred as a result of conflicting positions on the relationship between revelation and reason, religion and philosophy. In this work al-Fārābī demonstrates that both religion and philosophy are derived from, and dependent upon, divine revelation from Allah to the Prophet. Modern scholars of al-Fārābī interpret his work differently, reading him as an enemy of religion who subordinates Islam to philosophy. In this thesis, after establishing al-Fārābī within the historical and ideological context of tenth-century Islamic thought I analyze al-Madīnah al-Fāḍilah in light of a commentary on the text by Richard Walzer, who is among those scholars who read al-Fārābī as an enemy of Islam who merely reproduces Greek philosophy in Arabic. Contrasting the original Arabic text with Walzer’s English translation and commentary I apply readings of several of al-Fārābī’s other works as an interpretive lens, through which the correct reading of al-Madīnah al-Fāḍilah is made clear. I further analyze the text in light of Islamic Scripture, by which I demonstrate that the foundation on which al-Fārābī’s cosmology is founded has precedence within the Qur’ān. Working in the tenth century al-Fārābī sought to reconcile the conflicting views of his fellow Muslims, in order to bring peace to the community, the Muslim Ummah. Al-Madīnah al-Fāḍilah should be regarded as his crowning achievement in these efforts.
Temple University--Theses

APA, Harvard, Vancouver, ISO, and other styles

38

Mroue, Dalia. "Constitutionalism, political participation, and the role of the Islamic clergy in twentieth century Iran /." Thesis, Connect to Dissertations & Theses @ Tufts University, 2005.

Find full text

Abstract:

Thesis (Ph.D.)--Tufts University, 2005.
Adviser: Leila Fawaz. Submitted to the Fletcher School of Law and Diplomacy. Includes bibliographical references (leaves 226-233). Access restricted to members of the Tufts University community. Also available via the World Wide Web;

APA, Harvard, Vancouver, ISO, and other styles

39

Achilov, Dilshod. "CAN ISLAM AND DEMOCRACY COEXIST? A CROSS-NATIONAL ANALYSIS OF ISLAMIC INSTITUTIONS IN THE MUSLIM WORLD." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/193975.

Full text

Abstract:

This dissertation investigates the extent to which between Islam and democracy are compatible in the Muslim world. While some scholars have argued that Islam is inherently incompatible with democracy many have found, in contrast, that Islam has many resources to accommodate a successful democratic state. If Islam is compatible with democratic governance at a doctrinal level, why then are the majority of Muslim countries largely authoritarian? To address this question, I introduce a refinement on this discrepancy by focusing on the coexistence of emerging Islamic institutions with democratic transitions in 49 Muslim-majority states. Traditionally, Islam has been operationalized as a "dichotomous" variable based on demographics or an "attitudinal" measure based on survey responses. Both measures have failed to account for an inherent variation of Islam's role across the Muslim world. I developed a new index to assess the variation in Islam factor across Muslim countries: Islamic Institutionalization Index (III). This new index avoids the shortcomings of the current approaches to quantifying "Islam" and captures the range of variation in Islamic Institutions across 49 countries by allowing scholars to gauge the density and level of Islam in each country. With the index I designed, I rely on three different levels of analysis to examine under which circumstances Islam and democracy can coexist. More precisely, by looking into three categories of Islamic institutions (educational, political, and financial), I raise the following question: "To what extent and in what levels do Islamic Institutions support the coexistence between Islam and Democracy?"Analyzing 49 Muslim-majority states, I utilize mixed methodology by using Configurational Fuzzy-Set Qualitative Comparative Analysis (FS/QCA) and focused case study analysis. FS-QCA offers an innovative and robust approach to identify configurationally complex factors while discerning the emerging patterns displayed by medium size (N=49) cases. To further explain the complex interplay of conditions, I focus on two case studies in greater detail: Kazakhstan and Turkey. I find a strong empirical association between the density and scope of Islamic political, educational and financial institutions and the existence of democratic norms (civil and political liberties and democratic institutions). Findings further suggest that Islamic institutions can coexist with civil and political liberties when governments allow Islamic institutionalization to function in society with no stern political restrictions. Among the three categories of III, Islamic states with higher levels of Islamic political institutions manifest particularly higher levels of democracy. Conversely, states that ban the emergence of a range of Islamic institutions in politics, education, and interest-free banking exhibit low levels of freedom and stunted democratic institutions.

APA, Harvard, Vancouver, ISO, and other styles

40

al-Edrūs, Syed Muḥammad Dawīlah. "The role of 'Kitab Jawi' in the development of Islamic thought in the Malay Archipelago, with special reference to Umm al-Barāhīn and the writings on the twenty attributes." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/17541.

Full text

Abstract:

This thesis has three major objectives which are inter-related. Firstly, it investigates some important aspects of the traditional history of the Malay Archipelago, the early development of Islamic thought, culture and the religious traditions which is represented by the Kitab Jawi. The history and development of the Kitab Jawi and its contribution to the traditional Islamic heritage are explored. This development was accompanied by the emergence of traditional scholars ('ulamā') such as Nūr al-Dīn al-Rānīrī (d. 1666, Acheh), Shams al-Dīn al-Sumatrānī (d. 1630, Sumatra), 'Abd al-Ṣamad al-Falembānī (d. 1764, Palembang), Raja 'Alī al-Hājī (d. 1784, Johor-Riau), Muḥammad Arshad al-Banjārī (b. 1812, Banjarmasin), Dā'ūd b. 'Abd Allah b Idrīs al-Faṭānī (d. 1840, Patani), 'Abd al-Ṣamad b Muḥammad Ṣāliḥ (Tuan Tabal) (d. 1840, Kelantan), Sayyid 'Uthmān b Yaḥyā al-Betāwī (d. 1886, Batavia or Jakarta), and their contribution to the Kitab Jawi tradition is examined in detail. Secondly, the theological discussion among the traditional scholars became a dominant factor in intellectual circles as a result of the popularity of and high demand for theological disciplines among the masses, the high position accorded to these scholars and their close relationship with the sultans or rajas. Among the disciplines of theology is the 'ilm al-Tauḥīd (the Unity of Allah) in which Sanūsī's Umm al-Barāhīn played a very vital role. The most notable feature of this creed is the teaching of Sifat Dua Puluh (the Twenty Attributes of Allah) as the result of which this teaching became the basic religious teaching among the people of the Malay Archipelago. The present study attempts to show how strong the effects of this teaching have been and how it has survived through the centuries. Finally, an annotated translation of a Jawi text of Umm al-Barāhīn is followed by a detailed analysis of the text in relation to the Twenty Attributes. A brief conclusion attempts to draw these strands together and to assess their importance for Islam in the Malay Archipelago.

APA, Harvard, Vancouver, ISO, and other styles

41

Movahidi, Muhammad Ibrahim. "Islamic political thought in Iran in the modern period with special reference to the thought of Shariati : a sociological study." Thesis, Keele University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261478.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Herrington, Lewis. "Incubating extremist terrorism : the UK Islamic fundamentalist movement 1989-2014." Thesis, University of Warwick, 2015. http://wrap.warwick.ac.uk/74064/.

Full text

Abstract:

The emergence of Islamist terrorism in the UK has its genesis within an environment socially constructed by the organization of fundamentalist Muslims. Since 1989, Islamic preachers arriving in London from the Middle East have religiously mobilized hundreds of British Muslims drawing them into an extremist milieu termed the “Islamic Fundamentalist Movement” by the author. Followers are encouraged to adopt extreme political narratives and pursue activities designed to re-establish an Islamic Caliphate. Contrary to the prevailing discourse, Islamic fundamentalist Muslims are far from constituting a homogenous set of individuals. Based on age, overseas connections, experience of conflict and religiosity, they each fulfill specific tasks. These include but are not limited to recruitment, preaching, fundraising, facilitating and combative jihad. Through socialisation and participation in this movement, a minority of adherents have crossed the line and developed a mindset in which terrorism has become normalised. For this subgroup of extreme fundamentalists, suicide bombing against fellow citizens is considered a legitimate means in which to defend co-religionists, challenge western interference in Muslim lands and support the recently established Islamic State that now spans Northern Iraq and Syria. This doctoral study draws heavily upon recently obtained court transcripts, interviews with counter terrorism officers, politicians, journalists and counter radicalisation workers in order to provide a unique insight to the environment from which the individuals responsible for major UK terrorism conspiracies witnessed since 2003 have emerged.

APA, Harvard, Vancouver, ISO, and other styles

43

Bali, Vandana. "The Resurgence of Islam in Turkey: A Search for Identity." W&M ScholarWorks, 1994. https://scholarworks.wm.edu/etd/1539720280.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Salameh, Mohammed Torki Bani. "The dilemma of the Islamic world: the struggle between Islam and secularism and nationalism in Turkey and Sudan." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2002. http://digitalcommons.auctr.edu/dissertations/1684.

Full text

Abstract:

This study presents an analysis of the dilemma of the Islamic world and the struggle between religion, secularism, and nationalism in Turkey and Sudan. In fulfilling this task, the following issues were selected: 1) Islam and secularism, 2) Turkey's secular experience, 3) Islam and secularism in Sudan, 4) Islam and nationalism, 5) Islam and nationalism in Turkey and the Kurdish problem, and 6) Islam and nationalism in Sudan and the southern problem. These issues tested the impact of religion and nationalism on Turkey's and Sudan's public life. The study was done through the use of both primary and secondary sources. The study examined Turkey's and Sudan's problems of identity and national unity, the challenges to both countries, along with options available for addressing these problems. The findings reveal that the cause of Turkey's and Sudan's problems of identity and national unity are at their root internal, and that anti-Islamic Western policies were significant in exacerbating these problems. However, the researcher emphasizes the role of leadership in Turkey and Sudan in addressing the problems of their respective countries. The researcher is convinced that the future of these countries depends on the role of both political and intellectual leadership, in reconciling Islam with the realities and needs of Turkey and Sudan. The solution to the problems of identity and national unity of Turkey and Sudan can only be found inside these countries by the Turkish and Sudanese people.

APA, Harvard, Vancouver, ISO, and other styles

45

Bedford, Sofie. "Islamic Activism in Azerbaijan : Repression and Mobilization in a Post-Soviet Context." Doctoral thesis, Stockholm : Huddinge : Department of Political Science, Stockholm University ; Södertörns högskola, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8429.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Ajhar, ʻAbd al-Ḥakīm. "The metaphysics of the idea of God in ibn Taymiyya's thought /." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36863.

Full text

Abstract:

This dissertation deals with Ibn Taymiyya's theory of the unity of God and of creation, or, as Muslim philosophers have posited the question, the relation between the oneness of God and the diversity that has come out of it. Indeed, Ibn Taymiyya (d. 728/1328) responded to the same ontological question that earlier Muslim philosophers were concerned to answer. Although Ibn Taymiyya was a theologian, he did not encounter quite the same questions as the early kalam theologian whose concern it was to prove the existence of God. The dissertation discusses the forms this question took.
The introduction reviews Ibn Taymiyya's life, works and historical circumstances. The first chapter deals with Ibn Taymiyya's concept of God which is that of a real and actual being. God, for him, is not abstract in the way some Muslim theologians, philosophers and mystics had affirmed.
The second chapter discusses two great Muslim thinkers: al-Ghazali, who attempted to reconcile kalam with Ibn Sina's philosophy, and Ibn Rushd, who criticized both al-Ghazali and Ibn Sina and established a new philosophical approach to the notion of God and the process of creation. In this chapter we touch on the later development of both kalam and philosophy in Islam and show how Ibn Taymiyya, while pursuing the same goal as al-Ghazali in reconciling kalam and philosophy, drew benefit from these developments.
The third chapter goes to the core of Ibn Taymiyya's theory of diversity issuing from the oneness of God. This chapter shows the bold notions that Ibn Taymiyya believed represent the only possible answers to the question of creation: the essence of God as a substrate of generation; the eternity of the world; and God's attributes as species and genera, actualized in our concrete world.
The conclusion illustrates the differences between Ibn Taymiyya and other Muslim philosophers and theologians, as well as his adoption of certain of their ideas.

APA, Harvard, Vancouver, ISO, and other styles

47

Jonasson, Ann-Kristin. "At the Command of God? on the political linkage of Islamist parties /." Göteborg, Sweden : Centre for Middle Eastern Studies, Göteborg University [distributor], 2004. http://catalog.hathitrust.org/api/volumes/oclc/57584580.html.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Hamid, Ahmad Fauzi Abdul. "Islamic resurgence in the periphery a study of political Islam in contemporary Malaysia with special reference to the Darul Arqam movement 1968-1996 /." Newcastle upon Tyne : University of Newcastle upon Tyne, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.389445.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Moussa, Mohammed. "A discourse analysis of Muhammad al-Ghazali's thought : between tradition and renewal." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/9711.

Full text

Abstract:

Tradition is characterised by the dynamics of simultaneous innovation and continuity. The Islamic tradition is a case-in-point where its internal elements are reconstructed through transmission, reception and interpretation. A vast body of texts, rituals and institutions, I contend has been subject to scrutiny and modification by Muslim scholars. Muhammad al-Ghazali’s works are examined, alongside those of his predecessors and peers, in this study for the purpose of establishing the facets of continuity and innovation in his thought. Twentieth century Muslim reformers such as al-Ghazali were heirs of the turath (Arabo-Islamic heritage) constructed over a period of 14 centuries. The tendency of tajdid (renewal) is implicated in a web of authoritative texts, juristic methods and moral norms. Calls to revive the practice of ijtihad (independent judgement) to interpret Islamic law, enveloping ethics and politics, were motivated by the search for the authentic spirit of Islam in the past. This search was also accompanied by the recovery of the ideal norms contained in the texts of the Shari’ah (the way). Reformist thinking since the eve of the twentieth century has privileged the maqasid al-Shari’ah (objectives of the Shari’ah) to varying degrees. In this study, I consider a range of Muslim scholars from the classical period until the present who espoused the ethos of tajdid. Moreover, I seek to propose an alternative reading of tradition contrary to the account of a dynamic modernity and a static tradition. The application of tradition as a concept of interpretation in this study seeks to situate al-Ghazali’s thought in the broader current of tajdid part of a vibrant past. I aim to provide a thick description of the works of al-Ghazali as an important example of a reformist venture maintaining the continuity of tradition. Additionally, the examination of a diversity of Muslim scholars aims to illustrate the patchwork composition of tradition in the past and the present.

APA, Harvard, Vancouver, ISO, and other styles

50

Gurseler, Ceren. "Islamic Rhetoric Of The Palestine Liberation Organization." Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/12607647/index.pdf.

Full text

Abstract:

This thesis aims to analyze Islamic rhetoric of the Palestine Liberation Organization (PLO) and its underlying objectives and reasons by examining policies, speeches and declarations of the PLO, Fateh and Yasser Arafat. It is widely accepted that the PLO functiones according to secular rules
perceives Israel, Palestine and the Israeli-Palestinian question on Palestinian nationalist and Third worldist grounds. However in spite of its secular functioning and goals, the PLO since its inception has referred to Islamic rhetoric on natinal struggle of Palestine&rsquo
s liberation. Henceforth it is argued that the PLO has chosen a pragmatist and instrumentalist language in referring to Islamic symbols and discourses. Islamic rhetoric of the PLO has aimed primarily to mobilize the Palestinians for national goals and to legitimize the PLO against rising power of political Islam headed by Hamas. Furthermore the thesis also demonstrates that the PLO&rsquo
s Islamic rhetoric was affected by Palestinian society&rsquo
s shift along Islamic lines and Islamic component of Palestinian nationalism and culture. The PLO seemed to intensify its resort to Islamic rhetoric with every crisis that decreased the PLO&rsquo
s authority and power. It is concluded that content of the PLO&rsquo
s pragmatic Islamic rhetoric was never related with making Islam as normative and legal basis of Palestinian society, rather it was related with mobilization and legitimating.

APA, Harvard, Vancouver, ISO, and other styles

Dissertations / Theses on the topic 'Islam; Islamic political thought'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles